The great question of our age is how to remain human in the white heat of technology. And that means not just the white heat of techno gadgets but the systems that our technology has spawned.
Way back in the 19th century Marx wrote about this, in his riff on the two paradoxical forms of value that classical economics had thrown up. There was use value and exchange value, yet how could you make sense of the fact that some things that were useful had a low exchange value and vice versa.
We found the answer to this in the marginal revolution of 1870. The value of a commodity is what the marginal buyer will pay, today, but meanwhile Karl Marx made a scandal out of the classical theory of value. He saw that use value was the old valuation of the face-to-face society of primitive communism, and exchange value was an abstract value of the modern bourgeois system and capitalism.
In our time the Marxian scandal has been domesticated by the neo-Marxist Jürgen Habermas. In his world view the world is divided into system and lifeworld. System is the rational domain of capitalism and administrative government. Lifeworld is the face-to-face world of communicative action. In the system the world runs by rules and decisions, up and down, buy and sell, right and wrong, dead or alive. In the lifeworld it runs on human-to-human conversation that moves naturally towards consensus.
Marx's idea was to save the world from system by a revolutionary spasm to inaugurate the perfect realm of socialism, a vision retrieved from the fading memory of primitive communism. The verdict on this sentiment has long since come in. We cannot go back to a perfect world of social cooperation operating exclusively in the lifeworld. We live in a world, for better or worse, of system and lifeworld. The problem in this dual-reality world is the same as the one projected by the environmentalists. How do we keep the system side from stomping the lifeworld side to death with its systematic power?
But that's not the only problem. Despite its power the systems world is remarkably fragile. Its powers can be demolished by carelessness or vengeful action from the lifeworld. You can demolish the free-enterprise system with administrative regulation by the state. You can demolish the administrative state by bulking it up with unsustainable entitlements.
Way back in the 19th century Marx wrote about this, in his riff on the two paradoxical forms of value that classical economics had thrown up. There was use value and exchange value, yet how could you make sense of the fact that some things that were useful had a low exchange value and vice versa.
We found the answer to this in the marginal revolution of 1870. The value of a commodity is what the marginal buyer will pay, today, but meanwhile Karl Marx made a scandal out of the classical theory of value. He saw that use value was the old valuation of the face-to-face society of primitive communism, and exchange value was an abstract value of the modern bourgeois system and capitalism.
In our time the Marxian scandal has been domesticated by the neo-Marxist Jürgen Habermas. In his world view the world is divided into system and lifeworld. System is the rational domain of capitalism and administrative government. Lifeworld is the face-to-face world of communicative action. In the system the world runs by rules and decisions, up and down, buy and sell, right and wrong, dead or alive. In the lifeworld it runs on human-to-human conversation that moves naturally towards consensus.
Marx's idea was to save the world from system by a revolutionary spasm to inaugurate the perfect realm of socialism, a vision retrieved from the fading memory of primitive communism. The verdict on this sentiment has long since come in. We cannot go back to a perfect world of social cooperation operating exclusively in the lifeworld. We live in a world, for better or worse, of system and lifeworld. The problem in this dual-reality world is the same as the one projected by the environmentalists. How do we keep the system side from stomping the lifeworld side to death with its systematic power?
But that's not the only problem. Despite its power the systems world is remarkably fragile. Its powers can be demolished by carelessness or vengeful action from the lifeworld. You can demolish the free-enterprise system with administrative regulation by the state. You can demolish the administrative state by bulking it up with unsustainable entitlements.